Showing 121 - 130 of 372 annotations tagged with the keyword "Religion"
Summary:The poet characterizes, with the tranquility and rhythm of a lullaby, his drifting states of sleep and awareness: "I wake to sleep, and take my waking slow," also hinting at his knowledge and acceptance of impending death. He seems to become one with Nature and the unknowable, ending the poem with a sense of peace and resolution: "I learn by going where I have to go."
Summary:The poem describes a theater performance. The play is the tragedy "Man" and it is watched by a horde of angels. As the actors run in circles, a "crawling shape" emerges. It is the hero of the play, the worm. It eats the actors and the curtain falls.
Young Robinson Crusoe defies his father's recommendation to seek a "middle way" of life, and runs off to find his fortune at sea. After a series of misadventures including storms at sea and capture by pirates, he succeeds in becoming a plantation owner in "the Brasils." When he sets out to add slave trading to his income, a storm shipwrecks him alone on a desert island. Here he must learn to support himself through farming, hunting, and simple carpentry, making whatever he could not salvage from the ship.
Cannibals from a nearby island use his domain for occasional feasts, but Crusoe rescues one "savage" from certain consumption and finally gains a companion, Friday, whom he teaches English and Christianity and learns to love. In Crusoe's twenty-eighth year on the island, Friday helps him engineer the takeover of an English ship with a mutineed crew nearby, and they journey to England with the ship's grateful captain.
Kim, a young Irish boy living in Lahore, India, decides to accompany a Tibetan lama on his search for the River that washes all sin. Kim’s canny street smarts and gift for disguise protect the gentle lama along the Grand Trunk Road, bustling with the peoples of various races, castes, and creeds who make up India’s complex culture and history. Kim’s abilities also inspire Mahbub Ali, an Afghani horse-dealer, to ask him to deliver a coded message to the spymaster Colonel Creighton, who taps Kim to help the British in their Great Game against the Russians for control of the northwest territory of India.
When Kim is discovered by an Irish regiment and nearly sent to an orphanage for soldiers’ children, the lama and Creighton intervene to send him to St. Xavier’s school instead, for training in mathematics, map-making, and other skills of the Great Game along with a classical education. Kim visits Lurgan Sahib for memory training and assessment of his potential, and journeys with the Bengali Hurree Babu to steal survey information from two Russian spies in the Hills bordering Tibet.
When Kim succumbs to exhaustion, uncertain whether to follow the lama’s vision of paradise or to join the Great Game for good, an elderly Sahiba nurses him back to health with traditional remedies. The lama, having discovered the River, invites Kim to bathe in it as well, to attain freedom from all worldly cares, although Mahbub waits for Kim to accompany him on another expedition for the State. The novel ends without Kim’s reply.
Winter surveys the rise and fall of mesmerism in Victorian Britain, from animal magnetism to hypnotism, including electrobiology (a form of group hysteria), table-turning, and other fads. The book offers rich detail about the different stages of the use of mesmerism in medicine: its initial appearance in staged experiments; its uncertain status and the struggle to locate the boundary demarcating alternative medicines; its performance by professional medical men as well as travelers and quacks; its importance in the development of anesthesia; and its role in prompting skeptical scientists to consider the possibility of mental reflexes as one way to explain away mesmeric phenomena.
Winter argues that mesmerism was not "illegitimate" so much as it brought "legitimacy" itself - of medical authority, of evidence, of knowledge -- into question. Thus, she argues, mesmerism crucially inspired many of the considerable changes in nineteenth-century medicine as well as the reorganization of science and the educational reforms of the later nineteenth century. The book also discusses mesmerism as a form of religion, as a conduit for spiritualism and communication with the dead, as a catalyst in orchestral conducting, and as a model for liberal political consensus.
In this lyrical tale, Ultima, an old curandera or healer, comes to live with the family of a young New Mexican boy who learns from her about the healing powers of the natural environment and the human spirit. Antonio's family respects her wisdom and legendary power, though some in the community believe she is a witch. Antonio finds himself drawn to her and under her tutelage develops an awareness of the primal energies of earth and sky that affect human lives and fate.
He goes with her to gather herbs and to visit the sick and comes to understand a connection between healing powers and knowledge of nature. Though he never receives a rational explanation of how Ultima foresees events, cures illnesses, blesses or curses, or why and when she chooses not to intervene, he learns that the knowledge healing requires is threefold: knowledge of the patient, the healing substance, and one's own limitations. He learns that healing requires making oneself vulnerable to sickness and to the spiritual as well as physical needs of the sick.
The story of Avram Halevi of Toledo, a late 14th-century Jewish doctor forced to convert to Christianity at the age of ten. He becomes a physician and surgeon in Montpellier and returns to the poor Jewish sector of his native city to live a dangerous professional life, serving the Christian rich. His relationship with the beautiful, ambitious Gabriela founders as his people are scattered in yet another attack by misguided Christian zealots.
His cousin, Antonio, is cruelly tortured and Halevi euthanizes him in prison. Escaping Toledo, he returns to Montpellier where he finds friends, a wife, a family, and eventually a professorship--but religious rivalry again intervenes through the brutality of a worldly cardinal. Try as he might to remain above the fray of religious and political struggles, Halevi is stripped of all he holds dear and dragged into controversy again because he senses what is morally right.
This collection by a physician-poet covers a wide spectrum in topic and tone. The poems in the first of the four sections speak in voices of those waiting surgical outcomes, those whose loved ones are about to undergo invasive and dangerous procedures, those who are coming to terms (partly clinical terms) with death. The poems in the second section focus more explicitly on Jewish experience, and on experiences of suffering that take place in the wider context of biblical tradition and recent history.
The third section features lighter-hearted poems, many rhymed, that make playful reference to moments in domestic life and relationship which, while not free of suffering and anxiety, are also the stuff of laughter. The fourth focuses on love--erotic, romantic, familial--and death, which includes the ordinary losses that living through time entails. Elegiac, wistful, musing, and poignant, they end the collection in a complex, sustained key that holds an elegant tension between sorrow and hope.
Jeff Taylor, a young surgeon whose career was cut short by a hand accident, decides, after finishing a residency in anesthesia, to enter the newest residency program offered by Northwest Regional Hospital: a program in euthanasia. The novel features three residents and their superior; a reporter for a tabloid who tapes hospital conversations; Pennington, a wealthy conservative who wants to increase pressure on those performing abortions; and Micah Chaine, an ex-priest hired by Pennington to work behind the scenes setting up demonstrations and setting off bombs.
Chaine, feeding on his own religious beliefs, decides those involved in the euthanasia program must die. When Pennington wants out of their deal, Chaine kidnaps Pennington's wife and one of the euthanasia residents and sets bombs for the others.
Set in the 1920s, Tracks is the chronicle of the Anishinabe community in North Dakota and the struggle for land and the continuance of their tradition and beliefs that undergird the heterogeneity of their tribal society in the face of shifting U.S. policies. Told in the counterpointing voices of Nanapush, a tribal elder, and Pauline Puyat, a mixed-blood member of the community, the novel describes the intertwining lives of Fleur Pillager, Nanapush, Pauline, and their families; the horrible losses from epidemics, as well as the powerful love circulating among the community, and their resistance to cultural and political domination.
While these issues occupy much of the story, Pauline’s decline into an excessive and destructive religious asceticism is also a central part of the plot. Pauline’s internalized racism (she "would not speak our language" [p.14]) takes its shape in her hatred of her own body and her fascination with death ("I handled the dead until the cold feel of their skin was a comfort, until I no longer bothered to bathe once I left the cabin but touched others with the same hands, passed death on" [p. 6]). She ends up in a convent inventing new ways to torture herself as she listens to Jesus tell her she is not really Indian.
In contradistinction to Pauline are Nanapush and Fleur, who resist dominance and claim their identities in magnificent ways. In one scene, Nanapush refuses to allow a doctor to treat his granddaughter’s severely frostbitten foot with amputation, knowing that "saving [her] the doctor’s way would kill [her]." Nanapush nurses her himself, saving the foot and telling her stories as a way to walk her through the pain of healing.